Motoda Nagazane's standards of Confucianism - between Confucianism and Emperor Centralism
Copyright: © 2021 Eom S..
This paper discusses the ideological significance of the activities of Motoda Nagazane who, in the latter half of his life, became an attendant of Emperor Meiji as a member of the Kumamoto school of practical science. Whilst there were trends towards modernisation and Westernisation, Motoda Nagazane led a conservative reaction attempting to restore Confucianist politics/policies. I scrutinise the theories of revolution and lineage considering the history of East Asian Confucianism and comparing Motoda's assertions to the views expressed by Kumazawa Banzan. In doing so, I assert that Motoda's consistent attitude shows that he does not approve of the theory of revolution and that he regards the theory of lineage as an established fact. Thus, he highlights the cultivation of virtues in rulers, adopting the stance typically taken by Confucian scholars in the history of Japanese ideology. In 'Lessons of the Emperor's Way', Motoda attempts to support the meaning of 'The Three Sacred Treasures' through Confucian texts. My evaluation of this text results in the view that in this discourse, Motoda transcends the significance of harmonising the deep and difficult 'Lessons of the Emperor's Way' with Confucianism, which is easy to impart. I deduce that Confucianism was positioned above all else as the absolute/comprehensive standard in Motoda's thought and that his endorsement of the Emperor's way was proscribed within the ideological boundaries of Confucianism. Through the above analysis, I conclude that Motoda was an anachronistic Confucian scholar who truly endeavored to realise the kingship politics of Yao and Shun in the early Meiji era. While it is acknowledged that he was lagging behind his contemporaries, it is shown that this seemingly backward stance emanated from his serious Confucian scholarship. Further, his assertions differ from the plain-spoken Confucianist Emperor centralism that emerged in later years.
| Medienart: |
E-Artikel |
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| Erscheinungsjahr: |
2021 |
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| Erschienen: |
2021 |
| Enthalten in: |
Zur Gesamtaufnahme - volume:10 |
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| Enthalten in: |
F1000Research - 10(2021) vom: 16., Seite 272 |
| Sprache: |
Japanisch |
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| Weiterer Titel: |
元田永孚の儒教思想の座標―儒教と皇道主義の間― |
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| Beteiligte Personen: |
Eom, Seogin [VerfasserIn] |
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| Links: |
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| Themen: |
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| Anmerkungen: |
Date Completed 02.06.2021 Date Revised 02.06.2021 published: Electronic-eCollection Citation Status MEDLINE |
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| doi: |
10.12688/f1000research.51001.2 |
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| funding: |
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| Förderinstitution / Projekttitel: |
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| 246 | 3 | 3 | |a 元田永孚の儒教思想の座標―儒教と皇道主義の間― |
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| 500 | |a published: Electronic-eCollection | ||
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| 520 | |a Copyright: © 2021 Eom S. | ||
| 520 | |a This paper discusses the ideological significance of the activities of Motoda Nagazane who, in the latter half of his life, became an attendant of Emperor Meiji as a member of the Kumamoto school of practical science. Whilst there were trends towards modernisation and Westernisation, Motoda Nagazane led a conservative reaction attempting to restore Confucianist politics/policies. I scrutinise the theories of revolution and lineage considering the history of East Asian Confucianism and comparing Motoda's assertions to the views expressed by Kumazawa Banzan. In doing so, I assert that Motoda's consistent attitude shows that he does not approve of the theory of revolution and that he regards the theory of lineage as an established fact. Thus, he highlights the cultivation of virtues in rulers, adopting the stance typically taken by Confucian scholars in the history of Japanese ideology. In 'Lessons of the Emperor's Way', Motoda attempts to support the meaning of 'The Three Sacred Treasures' through Confucian texts. My evaluation of this text results in the view that in this discourse, Motoda transcends the significance of harmonising the deep and difficult 'Lessons of the Emperor's Way' with Confucianism, which is easy to impart. I deduce that Confucianism was positioned above all else as the absolute/comprehensive standard in Motoda's thought and that his endorsement of the Emperor's way was proscribed within the ideological boundaries of Confucianism. Through the above analysis, I conclude that Motoda was an anachronistic Confucian scholar who truly endeavored to realise the kingship politics of Yao and Shun in the early Meiji era. While it is acknowledged that he was lagging behind his contemporaries, it is shown that this seemingly backward stance emanated from his serious Confucian scholarship. Further, his assertions differ from the plain-spoken Confucianist Emperor centralism that emerged in later years | ||
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